Lain-LainJuly 2, 2009 7:29 am

Selagi mana anda mendekatkan diri anda kepada sesuatu yang selain daripada Allah, anda sentiasa akan berada dalam kesusahan dan kesedihan, menyekutukan sesuatu terhadapNya, dan tidak mampu untuk bebas daripada beban dosa anda. (Abdul Qadir al-Jilani)

Kemerdekaan hati boleh dicapai melalui empat jalan mulia: merendahkan diri di hadapan Allah semata-mata, memerlukan Allah semata-mata, takut dan menghormati Allah semata-mata, dan mengharap akan Allah semata-mata. (Said al-Hiri)

Jadilah seperti mereka yang takut dan mentaati Allah. Syirik itu boleh dibahagikan kepada dalaman dan luaran. Syirik luaran adalah menyembah berhala, manakala syirik dalaman adalah meninggalkan Allah dan berharap kepada manusia, meletakkan pengharapan kepada mereka, dan mengharapkan kerugian dan keuntungan daripada mereka. (Abdul Qadir al-Jilani)

Barang siapa yang menyerahkan hatinya kepada Allah semata-mata dan memberikan sepenuh perhatian terhadap perkara ini, pancaran cahaya hikmah akan terbit dalam hatinya dan mengalir ke lidahnya. (Yahya Ibn Muadh)

Bagaimana pandangan mata orang ramai mempunyai apa-apa kepentingan kepada anda apabila pandangan Allah adalah kepada anda? Tinggalkan jalan orang ramai dan cubalah untuk melihat sesuatu daripada Tuhan. (Ibn ‘Ata’ Illah al-Iskandari)

Allah memberi anda dunia ini agar dengannya anda dapat memperolehi Akhirat bukan untuk anda menginginkan dunia. (Uthman r.a.)

Kemerdekaan yang sebenar adalah penghambaan diri kepada Tuhan (Ali r.a.)

Penghambaan diri adalah kepada Tuhan semata-mata, bukan kepada diri anda, kebaikan anda, kejahatan anda, dan manusia. (Nasihat Prof. Emeritus al-Ustaz Dato’ Dr. Mat Demon al-Azazil MA. PhD in Decep. kepada saya.)

Lain-LainJune 20, 2009 2:52 am


Because 1964 threatens to be a very explosive year on the racial front, and because I myself intend to be very active in every phase of the American Negro struggle for human rights, I have called this press conference, this morning in order to clarify my own position in the struggle; especially in regards to politics and nonviolence.

In the past I thought the thoughts, spoke the words of the Honorable Elijah Muhammad, that day is over. From now on I speak my own words, and think my own thoughts. Internal differences within the Nation of Islam forced me out of it. I did not leave of my own free will. But now that it has happened, I intend to make the most of it. Now that I have more independence of action, I intend to use a more flexible approach toward working with others to get a solution to this problem. I do not pretend to be a divine man, but I do believe in divine guidance, divine power, and in the fulfillment of divine prophecy.

I am not educated, nor am I an expert in any particular field, but I am sincere, and my sincerity is my credentials. I’m not out to fight other Negro leaders or organizations. We must find a common solution, to a common problem. I am going to organize and head a new mosque in New York City, known as the Muslim Mosque, Inc. This gives us a religious base, and the spiritual force necessary to rid our people of the vices that destroy the moral fiber of our community. Our political philosophy will be black nationalism. Our economic and social philosophy will be black nationalism. The Muslim Mosque, Inc. will remain wide open for ideas and financial aid from all quarters. Whites can help us, but they can’t join us. There can be no black-white unity until there is first some black unity. We cannot think of uniting with others, until after we have first united among ourselves. We cannot think of being acceptable to others until we have first proven acceptable to ourselves. ……

Our fight is known and respected worldwide. Incidentally, there’s a little white man who follows me wherever I go. I wonder who he’s working for? If I was a betting man, I’d say CIA. What’s your guess?….

Today, with thousands of others, I proclaimed God’s greatness in the Holy City of Mecca. Wearing the Ihram garb I made my seven circuits around the Kaaba; I drank from the well of Zem Zem; I prayed to Allah from Mount Arafat where the Ark landed. It was the only time in my life that I stood before the Creator of all and felt like a complete human being.

You may be shocked by these words, but I have eaten from the same plate, drunk from the same glass and prayed to the same God with fellow Muslims whose eyes were blue, whose hair was blond and whose skin was the whitest of whites. And we are brothers, truly; people of all colors and races believing in One God and one humanity. Once before, in prison, the truth came and blinded me. It has happened again…

In the past, I have permitted myself to be used to make sweeping indictments of all white people, and these generalizations have caused injuries to some white folks who did not deserve them. Because of the spiritual rebirth which I was blessed to undergo as a result of my pilgrimage to the Holy City of Mecca, I no longer subscribe to sweeping indictments of one race. I intend to be careful not to sentence anyone who has not been proven guilty. I’m not a racist and do not subscribe to any of the tenets of racism. In all honesty and sincerity it can be stated that I wish nothing but freedom, justice and equality: life, liberty, and the pursuit of happiness for all people.


One of the unique characteristics of the authentic jama’ah is the fact that it would draw its major contemporary inspiration from the likes of Iqbal and Malcolm X. It is true, of course, that neither Iqbal nor Malcolm X was not an ‘alim (religious scholar) in the traditional sense of the term since neither was subjected to the intellectual training of rigid, traditional, conventional, Islamic scholarship (i.e., the Dar al-‘Uloom). But this was precisely the reason why they were able to succeed where so many others failed.

Malcolm’s unique achievement was the matchless integrity, courage, and intuitive insight with which he turned to Islam to challenge the godless oppressive White World Order.

Imran Nazar Hosein, One Jama‘at - One Ameer: The Organisation of A Muslim Community in the Age of Fitan.

Lain-LainJune 14, 2009 6:59 am

Sebelum saya meneruskan dengan bab yang seterusnya, saya ingin menyentuh tentang matlamat buku ini ditulis seperti yang dinyatakan oleh al-Marhum Ismai’il Raji al-Faruqi. Menurut beliau, buku ini adalah bukan satu kritik Islamik ke atas nilai atau etika Kristianiti, tetapi satu kritik yang ringkas dan benar. Maksudnya, al-Marhum tidaklah mengkritik etika Kristianiti itu dengan apa-apa tanggapan awal atau kedudukannya sebagai seorang Muslim. Kritiknya mudah, tidak ada prejudis dan menghakimi sesuatu berdasarkan sesuatu itu.

Menurut saya, kritiknya saintifik, rasional, bersih daripada tanggapan bersifat dogmatik, dangkal, kering, literalistik, berbaur emosi keagamaan seperti ceramah-ceramah yang diberikan paderi di gereja-gereja, dan manipulasi kaedah pemikiran ‘akrobatik’ dan ‘gimnastik’ seperti yang digunakan golongan Pharisees (golongan agamawan Yahudi pada zaman Nabi Isa a.s.) seperti ‘ijtihad’ mereka mengharamkan mengenakan riba’ ke atas kaum Yahudi tetapi ‘halal’, ‘mubah’, mustahab’, dan berdasarkan ‘Maslahah Mursalah’ untuk mengenakan riba’ ke atas kaum Ummiyyun, Goyim, Gentile atau kaum bukan Yahudi.

Oleh kerana itu, Nabi Isa a.s. sangat tidak suka sikap golongan Pharisees (bukan semua) yang berlakon menjadi baik, tetapi hati mereka seperti serigala, seperti cerita kartun serigala yang menyamar menjadi nenek kepada seorang budak untuk memakan budak itu.

Ketika itu, terdapat dua golongan utama agamawan yang cuba mendapat tempat di hati golongan awam. Keadaan ini menyebabkan berlakunya konflik dan perpecahan di kalangan mereka dan orang awam. Dua golongan agamawan itu adalah Pharisee dan Sadducee. Menurut W. F. Albright, “sejak c. 130 BC ke AD 10, kehidupan agama kaum Yahudi disifatkan sebagai konflik parti di mana golongan Pharisees lebih mendapat tempat daripada saudara mereka yang lebih berketurunan aristokratik.” (Golongan yang terkemudian itu merujuk kepada golongan Sadducee).

Golongan Pharisees adalah bersifat ultra-konservatif nasionalis, atau lebih tepat dikatakan golongan bersifat perkauman Yahudi, yang menghabiskan hidup mereka dengan ‘satu harapan, satu tujuan’ - iaitu untuk menghidupkan kembali tanah pemerintahan Yahudi dan kemewahan material seperti yang berlaku pada era kegemilangan Nabi Sulaiman a.s.

Pola pemikiran, world view, buah fikiran, ijtihad, konsepsi, ideologi, ragam fikiran, Weltanschauung mereka adalah bahawa Hukum Taurat adalah satu perlembagaan yang perlu difahami dan dilaksanakan secara absolut dan kepatuhan yang bersifat literal ataupun dangkal. Oleh kerana itu mereka tidak segan silu untuk menyalahgunakan hukum-hukum ini untuk kepentingan mereka sebagaimana mereka menghalalkan riba’ ke atas golongan bukan Yahudi kerana mereka beranggapan nilai etika Taurat itu tidaklah bersifat universal, tetapi hanyalah untuk mereka sahaja, untuk mereka kaum yang terpilih.

Oleh kerana konflik yang mencengkam ini, golongan awam berasa berputus asa, tetapi mereka masih mengharapkan kedatangan al-Masih, ataupun Penyelamat yang akan membawa mereka ke jalan yang benar dan menuntut kembali kegemilangan yang telah hilang. Mereka berasa putus asa dengan konflik ini dua golongan ini yang lebih mementingkan ‘bertih jagung’, mengambil ajaran-ajaran Taurat secara dangkal tanpa memahami ajaran-ajaran itu sebagai satu jalan untuk mendekatkan diri kepada Tuhan. Kefahaman moral sudah tidak dapat lagi menanggapi tujuan, dan sebarang nilai daripada hukum-hukum tersebut hanyalah atas dasar kepatuhan sahaja tanpa nilai ikhlas, cinta kepada Tuhan.

Kepatuhan kepada Hukum-Hukum, sama ada mematuhinya atau tidak hanya sekadar sebagai satu obsesi. Obsesi inilah yang menjadi penentu hukum; yang menyebabkan berlakunya kejatuhan fakulti-fakulti moral.

Nabi Isa a.s. apabila menghadapi kedua-dua golongan ini, tidak menyebelahi mana-mana pihak tetapi memarahi kedua-dua golongan ini. Nabi Isa berkata: ‘: “Woe unto you, scribes and Pharisees, hypocrites… (Matthew 23: 1-39). “Ye make clean the outside cup and of the platter, but within they are full of extortion and excess.” (23:25). “ye pay tithe of mint and anise and cumin, and have omitted the weighteir matters of the law, judgement, mercy and faith; these ought ye to have done, and not to leave the other undone ” (23:23). “Woe to you, teachers of the law and Pharisees, you hypocrites! You are like whitewashed sepulchers (kubur-kubur), which look beautiful on the outside but on the inside are full of dead men’s bones and everything unclean” . (23:27). Al-Marhum Isma’il Raji al-Faruqi berkata untuk menerangkan keadaan itu: “Not surprsingly, their ethic was external obedience, lacking in attention to nuances, to meanings, to final ends.”

Enam abad selepas itu, menurut Isma’il Raji al-Faruqi, Rasulullah tetap menghadapi keadaan yang sama daripada kaum Yahudi seperti yang tercatat di dalam al-Qur’an:

“Perumpamaan orang-orang yang dipikulkan kepadanya Taurat, kemudian mereka tiada memikulnya adalah seperti keledai yang membawa kitab-kitab yang tebal. Amatlah buruknya perumpamaan kaum yang mendustakan ayat-ayat Allah itu. Dan Allah tiada memberi petunjuk kepada kaum yang zalim.” (Al-Jumu’ah, 62:5).

‘those who have received the Scripture turn away from it when its substance is made the judge of their differences.’ (Ali ‘Imran, 3:23).

‘those unto whom the Scripture hath been given rather take misguidance than guidance’ (An-Nissa’, 4:44).

‘such as say with their mouths ‘We believe, but their hearts believe not…listeners to falsehood…pulling words out of their context and meaning…greedy for illicit gain… O People of the scripture! Stress not in your religion anything but truth and meaning [therein].’ (Al-Ma’idah, 41-42,77).

Apakah tujuan saya membawakan isu ini? Tidak lain untuk memberi peringatan kepada saya. Ini kerana Nabi Muhammad s.a.w. telah mengingatkan saya dan umat Islam dengan sabdanya:

Hadis riwayat Abu Said Al-Khudri رضي الله عنه, ia berkata:Rasulullah صلی الله عليه وسلم bersabda: “Sungguh kamu sekalian akan mengikuti sunnah orang-orang sebelum kamu sejengkal demi sejengkal dan sehasta demi sehasta, sehingga walaupun mereka memasuk ke dalam sarang biawak kamu sekalian pun akan mengikuti mereka. Kami bertanya: Wahai Rasulullah! Orang-orang Yahudi dan orang-orang Nasrani? Beliau menjawab: Lalu siapa lagi selain mereka.” (Hadith Riwayat Muslim).

Insya Allah, saya akan menyentuh beberapa tajuk buku ini lagi selepas ini.

None of the Above, Double MeaningJune 10, 2009 7:46 am

Lembu bagiku adalah haiwan yang cantik dan segak
Sungguh malang bagiku kerana aku hanya dapat mengambil pelajaran daripada lembu ketika usiaku lewat muda
Semuanya bermula selepas aku mendirikan rumahtangga ketika usiaku 21 tahun
Aku telah dikurniakan dua orang anak
Muhammad Amin Aiman 4 tahun
Muhammad Akmal Ihsan 10 bulan

Aku bertuah kerana telah berkahwin dengan seorang wanita yang tinggal di kampung
Baik orangnya, banyak berkorban untuk diriku
Pemandangan di kampung indah
Jalannya tanah merah
Kelapa sawitnya banyak
Pernah sekali aku menolong bapa mertuaku mengutip sawit

Selain balik ke kampung untuk berjumpa ayah dan ibu mertuaku
Sejak akhir-akhir ini aku juga merindui untuk berjumpa lembu-lembu yang sedang meragut rumput

Aku memerhatikan lembu-lembu itu
Sihat badannya, segak dan cantik rupanya
Tidak seperti aku, semakin hari sekarang semakin kurus
Aku melihat lembu-lembu itu meragut rumput
Aku menunggang motor ayah mertuaku dengan anakku Aiman dan saudaranya Amjad
Aku mengucapkan salam sejahtera kepada lembu-lembu itu
Anakku dan saudaranya mengikut
Aku lihat lembu-lembu itu sungguh amanah
Memakan rumput tiada letih

Tiba-tiba datang tuannya
Dengan roton nipis
Memanggil lembu-lembunya yang sudah memasuki kawasan orang
Kebanyakan mereka menurut
Mereka kenal tuan mereka
Ada di kalangan lembu itu yang sedikit nakal
Tidak mengendahkan panggilan tuannya
Tuannya merotan mereka dengan lembut
Segera lembu-lembu itu menurut

Ah, itu satu tamparan bagi diriku
Kadang-kadang aku lupa siapa Tuanku
Bahkan aku sering tidak mengendahkan panggilanNya
Tuanku banyak ‘merotan’ku dengan lembut
Tapi aku masih tidur
Apakah aku mahu menunggu bumi ini terbelah baru aku sedar
Apakah aku mahu termasuk dalam bilangan 999 daripada 1000 orang itu?

Aku membaca ayat-ayat suci al-Qur’an:

“Dan sesungguhnya Kami jadikan untuk (isi neraka Jahannam) kebanyakan dari jin dan manusia, mereka mempunyai hati, tetapi tidak dipergunakannya untuk memahami (ayat-ayat Allah) dan mereka mempunyai mata (tetapi) tidak dipergunakannya untuk melihat (tanda-tanda kekuasaan Allah), dan mereka mempunyai telinga (tetapi) tidak dipergunakannya untuk mendengar (ayat-ayat Allah). Mereka itu seperti binatang ternak…”

Aku berhenti sejenak di ayat itu
Aku tersinggung
Aku tersinggung kerana lembu adalah haiwan ternakan
Tetapi lembu adalah haiwan yang amanah
Melaksanakan perintah Allah tanpa pernah membantah
Aku meneruskan bacaanku:

“bahkan mereka lebih sesat lagi. Mereka itulah orang-orang yang lalai. (Al-A’raf:179)

Barulahku tahu, bahawa Tuhanku ingin menyinggung diriku

Kemudian aku berkata kepada lembu-lembu itu:
Wahai lembu guruku
Aku telah dikurniakan Allah untuk membuat pilihan
Memilih yang baik atau yang buruk
Tetapi engkau guruku
Tidak mempunyai pilihan
Kamu hanya menjalankan amanah Allah
Yang dipikulkan ke atas bahumu

Wahai lembu guruku
Terima kasih atas pengajaranmu
Besar jasamu padaku
Ajaran yang akan aku ingat sampai ke akhir hayatku

Akan tetapi wahai lembu guruku
Izinkan aku agar menjadi lebih baik daripada dirimu
Kerana itu perintah Tuhanku dan Tuhanmu
Agar aku dapat berjumpa Tuhanku
Dan melihatNya dengan pandangan yang terang
Pada hari Kemudian nanti
Semoga Allah mengizinkan aku melihatNya
Walaupun sebentar

Salam sejahtera ke atasmu lembu wahai guruku
Semoga Allah merahmati dirimu

BukuJune 8, 2009 4:19 pm

Alhamdulillah kerana kali ini Allah telah membukakan saya peluang untuk mula membaca buku ini. Sebelum ini saya telah terjumpa buku ini di perpustakaan tapi tidak berpeluang untuk membacanya. Apabila saya membaca buku ini, ia bukan sahaja memberi saya maklumat tentang ajaran Nabi Isa a.s, tetapi ia juga membuka mata saya tentang ketinggian ilmu al-Marhum Ismail Raji al-Faruqi dalam bidang perbandingan agama terutamanya dalam isu ajaran Nabi Isa a.s.

Saya belum sempat membaca buku ini secara keseluruhan, tetapi sudah ada beberapa tajuk yang saya baca dan menarik perhatian saya. Saya bukan ingin mengulas buku ini secara lanjut cuma mahu menyampaikan beberapa perkara yang disentuh oleh penulis.

Di dalam bab ‘Legalism of the Pharisees’, penulis menyentuh tentang perilaku golongan Pharisees yang menggunakan ajaran Torah hanya sekadar untuk menonjolkan keistimewaan golongan Bani Israel. Kedua, sikap mereka yang hanya mengambil maksud literal ajaran Torah dan memanipulasi hukum-hukumnya untuk membuat deduksi hukum-hukum baru tanpa mengambil kira mesej sebenar yang ingin disampaikan disebalik hukum-hukum tersebut. Ini termasuklah menggunakan kaedah ‘akrobatik’ dan ‘gimnastik’ untuk memanipulasi hukum-hukum Torah untuk kegunaan-kegunaan ’semasa’ dengan mengabaikan nilai sebenar ajaran Torah. Mereka mengabaikan nilai etika sebenar yang ingin disampaikan dan hanya menggunakan hukum-hukum Torah untuk kepentingan mereka. Golongan ini menukarkan ajaran-ajaran Torah kepada ajaran-ajaran yang ‘dry’ atau dangkal dan seterusnya menyesatkan golongan awam.

Bab II, di bawah tajuk Jesus’ indictment of legalism merupakan kesinambungan kepada tajuk di atas. Antara tesis ajaran Nabi Isa a.s. menurut penulis adalah radical self-transformation. Self di sini merujuk kepada the inner-being.

“For its concern is the self, the inner being which only the individual can reach in moments of ethical self-consciousness. Whereas Jewish Law (as the rabbis and Pharisees had found out), struggled to cover an ever-widening range of affairs by systematic but ever more strained and artificial means, Jesus ‘law’ restricted itself to the individual’s inner self. The self, he rightly discerned, is the main battleground of all higher, properly ethical values.”

Terdapat lagi kesinambungan daripada perkara ini di dalam tajuk Rejection of family ties:

“The transformed person means to do God’s will in every situation, not to satisfy the provisions of the Law. It is not that law in itself an evil; it need not be. But one should seek an escape from its determination of rights and wrongs in order to be free for the higher task of loving God and realizing His Will. Salvation lies beyond where Law can reach: ‘Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven’ (Matthew 5:20).

Jelas di sini apabila Isa a.s. membawa ajaran agar mencintai Tuhan, Nabi Isa a.s ingin membuang segala berhala-berhala yang berada di dalam hati-hati kaumnya. Nabi Isa a.s. menganjurkan agar ibadat dijalankan secara ikhlas dan tulus, bukan untuk menunjuk-nunjuk, kerana itu termasuk dalam amalan menduakan Tuhan. Kerana itu Nabi Isa a.s. menyuruh mereka yang berpuasa agar membasuh muka, dan meminyakkan rambut, agar hanya Allah sahaja yang tahu bahawa mereka berpuasa. Insya Allah, saya akan menyentuh Bab seterusnya ‘Jesus and Islamic Mysticism’.

Lain-LainMay 26, 2009 7:13 pm


Video Shaykh Imran N. Hosein yang sudah saya muat turun:

1. Islam and International Monetary System (muat turun dari youtube, format flv, 12 bahagian)
2. Dajjal: The False Messiah
3. Signs of the Last Day: Dialog dengan paderi Geof Qinlan
4. The Strategic Importance of Islamic Sprituality
5. Islamic Sprituality - The Forgotten Path
6. The Gold Dinar: Islam and the Future of Money.

Sesiapa yang mempunyai masalah untuk memuat turun video-video di atas di laman web Imran N. Hosein, sila hubungi saya di al-malakian@hotmail.com. Saya harap anda faham apa yang saya ingin tawarkan tanpa memerlukan wang kertas. Boleh berikan nama samaran dan alamat atau cara lain. Terhad.

Lain-Lain 10:36 am

“I teach you the overman. Man is something that shall be overcome. What have you done to overcome him? …All beings so far have created something beyond themselves; and do you want to be the ebb of this great flood, and even go back to the beasts rather than overcome man? What is ape to man? A laughing stock or painful embarrassment. And man shall be that to overman: a laughingstock or painful embarrassment. You have made your way from worm to man, and much in you is still worm. Once you were apes, and even now, too, man is more ape than any ape…The overman is the meaning of the earth. Let your will say: the overman shall be the meaning of the earth…Man is a rope, tied between beast and overman–a rope over an abyss…what is great in man is that he is a bridge and not an end…” -Nietzsche

“Wherefore there are three things that thou shalt consider in doctrine - namely, love towards God, pity towards one’s neighbour, and hatred towards thyself, who hast offended God, and offendest him every day.”

“They have eyes but they cannot see. They have ears but they cannot hear. They have hearts but they cannot understand. They are just like cattle. No! They are worse than that. They are more misguided than cattle.” (7:179)

Freedom is the only way.If I speak, people will not listen to me because I’m nothing in this world. I don’t have any title of honourship. But at least, I am a precursor.”

Lain-Lain 7:11 am

The Stairway

Malakian says: Najmuddin al-Razi tried to make a distinction between the qualities of the Jesus a.s and the Antichrist (Dajjal) through parables. He said:

…”And the Antichrist is represented in you as your ‘demanding ego.’ The Antichrist is one-eyed, just like your ego (nafs), seeing only the world and being blind to the hereafter. Whatever the Antichrist presents as heaven is actually hell, and what he presents as hell is really heaven; by the same token, the ego presents carnal passions and pleasures as paradisical, though they are actually infernal, and it presents one’s spritual devotion and worship as hellish, though they are really heavenly in nature.”…

Nurbkhsh, J. Jesus in the eyes of the Sufis.

Credit to wakeupproject.com team and hashemsfilms.com for the idea of woman in red with one-eyed expression. What is the significant of this picture? Read ‘One Jama’at One Ameer: The Organization of a Muslim Community in the Age of Fitan‘ which is written by Shaykh Imran Nazar Hosein.

Lain-LainMay 22, 2009 9:47 am

Saya baru habis mendengar dua ceramah yang disampaikan oleh Shaykh Imran Nazar Hosein. Saya bersyukur kerana Allah telah menemukan saya kepada kepada beliau. Oleh itu saya ingin berterima kasih kepada team Wakeupproject.com yang menjadi wasilah untuk saya mengenal Shaykh Imran Nazar Hosein. Seakan baru semalam saya merindukan untuk mendapat jawapan kepada persoalan saya.

Ketika saya mendengar ceramah beliau yang pertama, terus terang saya katakan saya mengeluarkan air mata. Saya seolah-olah telah menerima huraian khabar gembira dan peringatan yang ingin disampaikan Allah dan RasulNya. Kemudian di akhir ceramahnya, Shaykh Imran mengatakan pulanglah ke rumah dengan linangan air mata tetapi dengan perasaan gembira di dalam hati kerana satu hari nanti masanya akan tiba untuk kita umat Islam.

Dalam video yang kedua, Shaykh Imran Hosein menerangkan kepentingan spritualiti Islam iaitu Ihsan ataupun Tasawwuf dalam memahami keadaan dunia akhir ini yang penuh dengan ranjau dan duri. Imran Hosein menerangkannya dengan Hadith Jibrail dan signifikasi hadith tersebut terutamanya dalam menerangkan maksud Ihsan dan implikasinya; sebuah kejadian yang berlaku selepas turunnya ayat Allah yang menyebut “bahawa pada hari ini Allah telah melengkapkan agama Islam”.

Imran Hosein juga menerangkan tentang kepentingan mata hati untuk memahami ayat-ayat Allah dan hadith-hadith Rasulullah serta untuk memahami realiti sebenar di sebalik kejadian yang berlaku akhir zaman ini.

Beliau juga ada menerangkan tentang konsep murabaha dan pinjaman serta pandangannya dalam konteks pinjaman bank Islam sekarang ini.

Terdapat juga beberapa video lain di laman webnya dan selebihnya di ceramahislam.com seperti yang tertera di laman web Imran Hosein.

Video 1

Video 2

BukuMay 18, 2009 4:30 pm

Written by Mogamat Abrahams

About Imran Nazar Hosein

He was born in the Caribbean island of Trinidad in 1942 from parents whose ancestors had migrated as indentured labourer from India. He is a graduate of the Aleemiyah Institute in Karachi and has studied at sevaral instutions of higher learning including the University of Karachi,the University of the West Indies, Al Azhar University and the Graduate Institute of International Relations in Switzerland

He worked for several years as a Foreign Service Officer in the Ministry of Foreign Affairs of the Government of Trinidad and Tobago but gave up his job in 1985 to devote his life to the mission of Islam.

He lived in New York for ten years during which time he served as the Director of Islamic Studies for the Joint Committee of Muslim Organizations of Greater New York. He lectured on Islam in several American and Canadian universities, colleges, churches, synagogues, prisons, community halls, etc. He also participated in many inter-faith dialogues with Christian and Jewish scholars while representing Islam in USA. He was the Imam, for sometime, at Masjid Dar al-Qur’an in Long Island, New York. He also led the weekly Juma’ah prayers and delivered the sermon at the United Nations headquarters in Manhattan once a month for ten years continuously.

He is a former Principal of the Aleemiyah Institute of Islamic Studies in Karachi, Pakistan, Director of Research of the World Muslim Congress in Karachi, Pakistan, Director of the Islamic Institute for Education and Research in Miami, Florida, and Director of D’awah for Tanzeem-e-Islami of North America.

He has traveled continuously and extensively around the world on Islamic lecture-tours since graduating from the Aleemiyah Institute of Islamic Studies in 1971 at age 29. And he has also written more than a dozen books on Islam that have invariably been received with public respect. Indeed, ‘Jerusalem in the Qur’an - An Islamic View of the Destiny of Jerusalem’ has become a best seller and has been translated and published in several languages.

Prof. Dr. Malik Badri, Dean of the International Institute for Islamic Thought and Civilization in Kuala Lumpur, Malaysia, wrote the Foreword to that book and this is what he had to say:

Finally, I am amazed by Imran’s style of writing. Though Jerusalem in the Qur’an, is a meticulously written thesis combining religious and historical documents with recent political events and penetrating interpretations from the Qur’an and Hadith, it runs like a story. Once you begin reading it, it is hard to stop. This is the general quality of a novel. The person would read it once and throw the book away - but not that of a serious thought-provoking dissertation like the book that Brother Shaikh Imran published. It is a reference that one needs to keep and reread whenever the subject is to be researched. I believe that this eloquence of the Shaikh must be the result of a natural gift that has interacted with his indefatigable work as a preacher and da’iyah and the Divine Blessings for his sincerity.” [’Jerusalem in the Qur’an’, Masjid Dar al-Qur’an, Long Island, New York. 2002. p. xvi]

Prof. Dr. Abul Fadl Mohsin Ebrahim, Professor of Islamic Studies at the University of Durban in South Africa, has this to say about the book:

‘Jerusalem in the Qur’an’ makes its debut at a crucial time when the morale of the Muslims … is at its lowest. The blatant incessant Israeli incursions in the Holy Land go unabated, and Muslims are echoing the very words that their fellow brethren called out unto their Lord when they were being persecuted at the hands of the kuffar of Makkah: “When will the help of Allah come?” Shaikh Imran’s insight into the events that are unfolding in the world today is a source of inspiration for Muslims for he convincingly argues from his scholarly interpretations of the Divine Writ (i.e., the Holy Qur’an) and the Ahadith of the Prophet Muhammad (sallalahu ‘alaihi wa sallam) that the help of Allah (subhanahu wa ta’alah) is at hand, that the Holy Land will be liberated, and that Islam will re-emerge as the `Ruling State’ in the world. The reader will be enthralled by the author’s grasp on world politics. ‘Jerusalem in the Qur’an’ comes as a ray of sunshine for Muslims and is an eye-opener for the so-called ‘People of the Book‘. [’Jerusalem in the Qur’an’, Masjid Dar al-Qur’an, Long Island, New York. 2002. back cover]

Imran’s first book, entitled ‘Islam and Buddhism in the Modern World‘ was written when he was just 29 and still remains the only book on the subject by a Muslim scholar. That book won high praise from such eminent scholars as Vice Chancellor of University of Karachi and renowned historian, Dr. Ishtiaq Husain Quraishi, eminent Pakistani jurist and philosopher, A. K. Brohi, and eminent Muslim sociologist, Dr. Basharat Ali.
This is what A. K. Brohi had to say concerning ‘Islam and Buddhism in the Modern World’:

What struck me most while reading Imran’s magnificent book was the lucidity of, and clarity in, the treatment and almost awe-inspiring simplicity of style with which the argument has been presented by the author at first to expound and then to critically appraise what, after all, is a highly complex philosophical conception of religion by which a considerable bulk of humanity of today claims to regulate its life. In hundred and odd pages the author has presented to us a comparative estimate of the two great world religions like Buddhism and Islam, and, what is vastly more important, he has attempted a critical analysis of Buddhism regarded both as an ethics and as a metaphysic.By and large, the principal points made in this book tend to show an amazing and original mind at work. For that reason this book is likely to be ranked as one of the most significant contributions that have been made to the literature of comparative religion . . .” [‘Islam and Buddhism in the Modern World‘. World Federation of Islamic Missions, Karachi. 1972. Back cover]

While referring to Imran Hosein as a “scholar of rare philosophical erudition, originality and creative vigour”, A. K. Brohi went on to predict about him as follows: “I have no doubt that our young author is likely, if he only continues to maintain the tempo of his scholarly pursuits, to turn, in the days that lie ahead, to be a scholar of whom the world of Islam will have reason to be proud.” [’Islam and Buddhism in the Modern World’. World Federation of Islamic Missions, Karachi. 1972. Inside front cover]

Maulana Dr. Fazlur Rahman Ansari, an outstanding scholar of Islam of the modern age, wrote the Foreword to that book and this is what he had to say:

It gives me great pleasure to introduce Imran Hosein’s research monograph on ‘Islam and Buddhism in the Modern World’ which forms his first attempt in the field of authorship and which can safely be said to be the first book on this topic ever written by an Islamic scholar.

The author, who is a dear pupil of mine, he has inherited the illustrious traditions of modern scholarship in Philosophy and Religion represented by Dr. Syed Zafar-ul-Hassan M.A., LL.B., Dr. Phil. (Erl.), D. Phil. (Oxon.) and Dr. Sir Muhammad Iqbal M.A., Ph.D., D.Litt.D., Bar-at-Law, and of missionary endeavor represented by His Eminence Muhammad Abdul Aleem Siddiqui al-Qaderi (of blessed memory), and I am proud of him. Though young in years, he is already on the road to ripeness in wisdom, and I am sure that his continued labor as a researcher will bring to him greater and greater glory in the cause of Truth.

Already, the present book is a very promising achievement. His treatment of the subject demonstrates clear-headedness, objectivity and logical acumen of a high order. And his approach, in keeping with the spirit of Islam, is sympathetic towards Buddha and Buddhism- in sharp contrast to the malicious and vindictive approach so often demonstrated by Christian and Arya Samaj scholars in their writings on Islam.
I pray to God to bless this book with the choicest success. Amen!
[’Islam and Buddhism in the Modern World’. World Federation of Islamic Missions, Karachi. 1972. p. vi]

There is no evidence that during his thirty-four years of humble service to the cause of Islam since his graduation from the Aleemiyah Institute of Islamic Studies in 1971 with the ‘Dr. Ansari Gold Medal for High Merit’ have Imran Hosein’s lectures, classes and preaching ever misled anyone into committing an act of terrorism. Whether this Islamic scholar, who is the proud author of ‘Jerusalem in the Qur’an’, is a rightly-guided or misguided Islamic scholar, is a matter that would be determined by those Muslims who sincerely follow the guidance in the Qur’an and in the example of the blessed Prophet. It cannot be determined by non-Muslims nor by those who violate the Divine command in the Qur’an (al-Maida, 5:51) prohibiting Muslim friendship and alliance with the Christian-Jewish alliance that now rules the world.

Saya baru melawat website Shaykh Imran Nazar Hosein. Bolehlah melawat websitenya dan muat turun buku terbarunya ‘An Islamic View of Gog and Magog in the Modern World’ secara percuma. Saya baru memuat turunnya dan cuma sempat membacanya sepintas lalu. Apa yang ingin saya kongsi di sini ialah bahagian alu-aluan dan kesimpulan buku ini. Sebelum ini saya telah menulis dalam catatan saya yang bertajuk Pendidikan: Bagaimana Ia Mengubah Anda, Sihir, The All Seing Eye, Mata Hati tentang kepentingan menajamkan mata hati untuk memahami keadaan yang genting di zaman akhir ini. Saya bawakan petikan sebahagian alu-aluan dan kesimpulan buku ini:

He received his spiritual training from his mentor Maulānā Muhammad ‘Abdul ‘Aleem Siddiqui, an Islamic scholar, Sūfi Shaikh, and roving missionary of Islām. Most important of all, he received the Sūfi epistemology from both Iqbāl and Maulānā Siddiqui and delivered it to his students. The Sūfi epistemology recognized that when Truth is embraced (i.e., Islām is accepted) and is lived with sincerity and devotion to Allah Most High, it eventually enters the heart (i.e., Islām grows into Imān). In the Hadīth al-Qudsi it is reported that Allah Most High declared: “My heavens and My earth are too small to contain Me, but the heart of My faithful servant can contain Me.” This Hadīth vividly describes the implications of the entry of Truth into the heart. When Truth enters the heart, then a divine light (nūrullah) also eventually enters, and that light permits the believer’s powers of observation and internal intuitive spiritual insight to penetrate beyond the ‘external’ appearances of things to reach their ‘internal’ reality.

At this stage of the growth of Truth in the heart the believer now sees with two eyes – the ‘external’ and the ‘internal’ (Dajjāl, the False Messiah, sees with only one eye – the ‘external’). The believer who pursues a ‘Jihād fillah’ (i.e., a struggle ‘in’ Allah) is blessed with growth from Imān to the stage of Ihsān. This is also known as Tasawwuf, but it is better recognized as al-Ihsān. It is only with inner light in the discerning heart of a true
believer that the continuously unfolding Signs of Allah (Ayātullah) can be recognized, and only thus can the world today be read and correctly understood. Those who perceive the reality of the world today know that we live in the age of Fitan, i.e., the Last Age or the age of al-Qiyāmah (which would first culminate with the end of history and the triumph of Islam, and then, subsequently, with the end of the world and its transformation into a new world)
.

This book was also written with the specific objective of inviting a response from those rivals of Islam in the modern age claiming to possess truth. The book also invites a response from the multiplicity of sects that now inhabit the house of Islam – sects that are obsessed with waging war on those who pursue the authentic Islamic spiritual quest (i.e. al-Ihsān or Tasawwuf). That spiritual quest is pursued in order to acquire Nūr (i.e. light). It is only with Nūr which comes from Allah Most High that one can see and understand the strange modern world (that otherwise cannot be seen or understood), and only those who can explain the reality of the world today can validate their claim to truth. This book written from an Islamic perspective, lays claim to correctly explaining the reality of the strange world today, in which events are fast unfolding that are all linked to a grande finale in the Holy Land. In explaining those unfolding events in the way that it does, this book provides evidence that validates Islam’s claim to truth.

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